 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course on Samasa. We begin our lecture with the recitation of We are dealing with the Tattvurusha Samasa. Tattvurusha Samasa is one of the major types of Samasas in Sanskrit. Avyaye Bhava, Tattvurusha, Bahuvrihi and Dvandva are the four major types of Samasas in Sanskrit. Tattvurusha Samasa occupies an important place amongst these four as it is one of the most productive Samasas. It also has number of sub types which no other Samasa in Sanskrit has. Also the number of Sutras composed by Panini in order to explain the Tattvurusha Samasa are quite a few in comparison with other Samasas in Sanskrit. Be it Samasa Vidhyayaka Sutra or Samasanta Pratyaya Vidhyayaka Sutra There are quite a few Sutras which deal with the Tattvurusha Samasa variety than the other three. The formation of the Tattvurusha Samasa can be put in the form of a simple equation as shown below. If we have two entities X and Y and they have independent and separate status in terms of their meaning primarily and also their word form and also most importantly the accent the important point is that these two independent entities are interlinked by meaning and so the speaker of Sanskrit decides to merge them together and bring out an output in the form of X, Y. Now X, Y is one entity with one meaning and one word form and also one accent. The important thing about Tattvurusha Samasa is that in this one entity there is Y which is the second member of the compound which is an Uttarapada assumes the position of the head of the compound. What it implies is that when X, Y as one unit is related to other words in the sentence this interrelation will happen only through Y and X will not be interrelated with any other external member without going through Y. This is the implication. This Samasa also is characterized as others by Ekarthi Bhava which has got three features which we mentioned earlier namely Ekarthi, Ekapadya and Ekashwariya. We then studied the sub varieties of the Tattvurusha Samasa. Vibhakti Tattvurusha being the first one then comes Karma Dharaya then we also studied the Ekadeshi Samasa followed by Naya Tattvurusha Samasa then we studied the Pradi Tattvurusha Samasa and now we are studying the Gati Tattvurusha Samasa. This Samasa is stated by a 2 to 18 Kugatik Pradayaha. The meaning of this sutra is the following. Kugatik Pradayaha consists of one word Kugatik Pradayaha which is Prathama Bhava Vachana which means the word ku, the words termed Gati and the words grouped as Pradis. Words continued are Sup and Sahasupa as well as Samartha Padavidhi and Nityam. So the meaning of the sutra is any Subanta whose Prathipadikas are ku, the words termed Gati and the words grouped as Pradis is always compounded with any other interrelated Subanta. This is the meaning. This is a Nityasama Samasa of Asvapada Vigraha type. The purpose of the term Gati is twofold in order to demarcate an accent or Swara and also Shatva Natva Abhava and also this compound namely Gati Tattvurusha compound. Now the term Gati is primarily assigned to Pradis when linked to an action denoted by the verbal root. This is stated by the sutra Gatishtha and we have already studied this sutra and then also to some other words stated in the section from 1, 4, 60 onwards up to 79. All these elements are termed Gati. Now we have the next sutra which also states the Gati Saudnya. We have already studied the sutras from 1, 4, 60 up to 69 in the previous lectures. Now Adaha Anupadeshe. What this means is that when preaching others is not the sense Anupadeshe the word Adaha is termed Gati. So when we have the meaning after having done this, when this is to be expressed what it means is that Itat Karthavyam Itisvayam Aloche. So Adaha is that and Adaha Kritya means after having done this and so Itat Karthavyam this is to be done is thought about by one's own self. One is not preaching somebody to do something. So Adha Kritya is the Gati Samasa with Adaha as the Purvapada because Kogatipradayaha is the word in the Prathama Vibhakti. Similarly action of doing this and if this is the meaning to be conveyed we can have Adaha getting the Gati Saudnya and then Adha Kritham will be the finally derived compound output called Gati Samasa Adha Kritham Itat Karthavyam Itisvayam Aloche. So there is no Upadesha. So Anupadeshe is the semantic condition, broad semantic environment and in this environment Adahat is termed Gati. The next sutra stating the Gati Saudnya is Tiraha Antardhau, Tiru Antardhau. This is 1471. So the word is Tiras and Antardhau is 71 laying down the semantic condition. So in the sense of Antardhi, Antardhi means intervention or disappearance. So in this sense the word Tiras is termed Gati. Now once Tiras is termed Gati we will have the compound after having disappeared or after having intervened we will have the compound Tiras, we will have the compound Tirobhuya where we have Tiras plus Su plus Bhuv plus Tvah plus Su and then Su is deleted and Tvah is substituted by Lyapu. So we get Tiras plus Bhuvya and then Su becomes Rhu, Rhu becomes U and then there is Guna and so we have Tirobhuya. Similarly something disappeared and in this sense we will have the compound Tirobhutam. This is a Gati Samas where Tiras is termed Gati. Next we have the sutra Vibhashakrani 1472. This sutra means that in the sense of intervention or disappearance the word Tiras is termed Gati optionally if the verbal root Kru follows immediately, Vibhashakrani. So when the meaning is after having made to disappear we can get the form Tiraskratya or Tirahakratya and an optional form of Tiraskratva as well as Tirahakratva. Now there are two options. One option is the option between a Samasa and a non-Samasa sentence. So that option is shown by these two pairs. Tiraskratya and Tirahakratya is the pair of examples of Samasa and Tiraskratva and Tirahakratva is a pair of examples of the Vakya or the sentence. This is done by the Gati saunaya that Tiras gets because of the present sutra Vibhashakrani. Once Tiras gets the Gati saunaya there is Samasa that takes place because of Kugati Pradayaha and then we get the two examples Tiraskratya and Tirahakratya. When Tiras does not get Gati saunaya then there is no compound. There is Vakya Tiraskratva and Tirahakratva. Now the substitutes in place of Visarg is optionally stated by the sutra Tiras saunaya Tarasyaam 8343 and therefore we get these two forms Tiraskratya and Tirahakratya as well as Tiraskratva and Tirahakratva. Similarly when the meaning is something made to disappear we get the two forms Tiraskratam which is a compound form and Tirahakratam which is the non-compounded Vakya form Tiraskratam and Tirahakratam. Again in this set of examples the substitutes in place of a Visarg is optionally stated by the sutra Tiras saunaya Tarasyaam. The next sutra is Upajayanvaje 1473. This sutra consists of two words Upajayanvaje and in the sense of empowering the weak Durbalasya Samarthya Dhanam the words Upajayanvaje are termed Gati optionally if verbal route crew follows immediately. So the words Vibhashakrui continue in this particular sutra stating the Gati saunaya to Upajayanvaje in the sense of the Durbalasya Samarthya Dhanam. So now the meaning is after having empowered the weak the samasa will take place and we will have the finally derived compound output Upajya Kritya. Upajya will be termed Gati and then there will be Kugatip Pradayaha applying. So Gati samasa taking place. So we have Upajya Kritya as a compounded output and Upajya Krathva as the non-compounded Vakya which will express the same sense. Similarly Anvaje Krathya because empowering the weak is the sense. So Anvaje Krathya will be the compounded form and Anvaje Krathva will be the sentence or Vakya level form. The next sutra is Sakshat Prabhratinicha 1474 giving Gati saunaya to the words Sakshat etc. What this sutra means is that the group of words that begins with Sakshat are termed Gati optionally if the verbal root Kru follows immediately. I repeat the group of words that begins with Sakshat are termed Gati optionally if verbal root Kru follows immediately. There is a statement in the tradition which adds the meaning in this particular sutra. It says Sakshat Prabhratishu chvairtha vachanam. The meaning intended is that of the suffix chvi which is abhuta tadbhava something coming into being which was not there earlier. Sakshat Prabhratishu chvairtha vachanam. So the meaning is after having made something in front of eyes that is Sakshat Karoti. Now we have Sakshat plus Su plus Kru plus Tva plus Su and Su gets deleted. So you have Sakshat plus 0 plus Kru plus Tva plus 0 and then Tva gets substituted by Lyappu that is Sakshat Kru year plus 0 and Sakshat plus 0 plus then augmented gets added to the verbal root Kru so we have Sakshat plus 0 plus Krith plus year plus 0 and so the finally derived output in the form of a compound is Sakshat Krithya and when the compound does not take place we have Sakshat Krithva. This means after having made something in front of eyes Sakshat Krithya. Even though Sakshat Krithya and Sakshat Krithva have both the words written in a joint manner the point is that in Sakshat Krithya because of the compound the Vah is substituted by Lyappu and in Sakshat Krithva that is not the case. So even though they are joined Sakshat Krithva are two independent words whereas Sakshat Krithya there is only one word Samasa. Sakshat Prabrithini consists of following words you have Sakshat or Mithya and also Bhadra, Locana, Vibhasa etc. Similarly you have Lavadam, Ushnam, Sheetam, Ardram etc. also you have Pradhus, Namas and Abhis and then you can get the form Mithya Krithya as compounded output or Mithya Krithva the sentential output. Similarly Namaskrithya and Namaskrithva. Namaskrithya is the Samasa and Namaskrithva is the Sentence. The next sutra we have is Anatyadhana Urasi Manasi 1475. What this means is that in the sense of non-association the words Urasi and Manasi are termed gati optionally if the verbal route crew follows immediately. Anatyadhana Urasi Manasi in the sense of non-association. So when the meaning is after having hypothesized or after having decided where there is non-association because Urasi and Manasi these are the locative singular of Urasi and Manasi. So Urasi and Manasi means on the chest as well as on the mind indicating that there is some association. Urasi is the substratum of something, Manasi is the substratum of something. This association of being a substratum is not intended as the meaning by the speaker and this is the environment where this sutra functions. In this sense Urasi and Manasi they get gati saudhnya and as a result kugati pradaya applies and gati samasa takes place. So after having hypothesized or after having decided is the meaning and you get the compounded output in the form of Urasi kratya and the sentence would be Urasi kratva. What this means is abhupagamya after having hypothesized. Similarly Manasi kratya and Manasi kratva meaning nishchitya after having decided. So Manasi kratya and Urasi kratya they undergo the same process as described in the previous slide and the compounded output is generated. The next sutra is madhepade nivachanecha which is 1476. Also in the sense of non-association that is anatyadhane the words madhepade and nivachane. Nivachane is absence of statement or term gati optionally if the verbal root crew follows immediately. So if you have the meaning after having intervened we can get the compound form madhya kratya. We can also have the sentence madhya kratva. Similarly if you have the meaning after having stepped the compound form derived would be pade kratya and the samasa is generated in accordance with the procedure laid down earlier whose example was also shown previous in before a few slides. And the vakya would be pade kratva also when the meaning is after having controlled the speech pacham niyam mir when this is to be expressed you get the compounded form nivachane kratya where tva is substituted by lepa and then there is tuk augment. So the form generated is nivachane kratya and the sentence would be nivachane kratva. Similarly ityam haste panau upayamanai is the next sutra 1477. This sutra means in the sense of marriage or upayaman or dara karma the words haste and panau are always termed gati if verbal root crew follows immediately. So the words haste as well as panau they are termed gati and then kogati pradayaha takes place and there is this nitya samasa. So after having married is the meaning that is to be conveyed and so the compounded output haste kratya as well as panau kratya is generated where tva is substituted by lepa and then there is augment tuk that is added and so you get the forms haste kratya and panau kratya. The next sutra stating the gati saudnya is pradvam bandhanai. This is 1478. This means in the sense of binding which is bandhana the word pradvam is always termed gati if verbal root crew follows immediately. What this means is after having made favourable by binding if this is the meaning to be conveyed then we have pradvam as the gati and then kogati pradayaha applies and so gati samasa takes place and so we derive the samasa in the normal procedure. So we have pradvam plus su plus crew plus tva plus su. Su is deleted then tva is substituted by lepa then there is augment tuk that is added and so we get the form pradvam kratya which means after having made favourable by binding. The next sutra 1479 is jivika upanishadava upamye. Jivika and upanishadau are upanishad in the sense of avpamya are termed as gati and then kogati pradayaha takes place. What this sutra means is that in the sense of comparison based on similarity the words jivika and upanishad are always termed gati if verbal root crew follows immediately. So jivika means jivanopayaha means of living and upanishad means rahasyaam or vedanta janyam dnyanam or vedanta bhago ava. Secret knowledge generated by the end of the veda portion. Now when these two words jivika and upanishad are used in the sense of similarity, comparison based on similarity then these two words are termed gati when verbal root crew follows. So if you have the meaning after having made something like the means of living. So you have jivika and so you have jivika kratya as the finally derived compound output where the procedure of the compounding is followed and supratyaya is deleted and twice substituted by leppu and then took augment is added and so you get jivika kratya as the finally derived compound output. Similarly after having made something like the secret knowledge in this particular sense one can derive the compound output in the form of upanishad kratya. The same procedure is followed upanishad and jivika in these senses get gati saudhnya. So kugati pradaya applies, samasa saudhnya applies, pratyapadika saudhnya applies, supadhatu pratyapadika yoho applies then toha pratyaya is substituted by leppu then took augment is added and finally we get the form upanishad kratya as the compound output. To summarize the term gati is assigned to many specific words which denote specific meanings in this particular section from 1460 up to 1479 when these words undergo operations like compounding as well as accent. Compounding is stated by kugati pradaya and accent is stated by for example gati kara kopa padat krta that is 62139 and this will determine the accent on the uttara vada in many of these cases. Also important to remember here that the words which get the term gati do not denote meanings by themselves. They function to bring to the fore the meaning of the associated verbal root. So they are also called as dhyotaka. Thank you very much for your patience.